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For dwelling places, even if they are themselves enclosed, due to the absence of a monastery enclosure, they are called "gonisādikā." "Upaḍḍhaparikkhittopi" (even half-enclosed) By this, it shows that anything less enclosed than that is mostly considered unenclosed, and therefore falls into the category of unenclosed. "Ettha" means in a half-enclosed or similarly enclosed place. "Kappiyakuṭiṃ laddhuṃ vaṭṭati" means that due to the absence of a gonisādī, any one of the other three suitable huts should be made a suitable hut. Their houses The rule here: even if made for the dwelling of bhikkhus, as long as they do not give it, it should be understood that it will remain their property. "Except for a vihāra" means "except for a dwelling made for the residence of the fully ordained." "Dwelling" means a residential dwelling. But all other non-residential dwellings, such as Uposatha halls, are the fifth permissible ground, free from the four permissible grounds. Indeed, in such dwellings belonging to the Saṅgha, even if well-enclosed within the monastery grounds, there is no fault of dwelling inside as if in the open air. Covered by anything, and enclosed, in a residential dwelling of the Bhikkhu Saṅgha large enough for co-sleeping, there is the fault of dwelling inside, not elsewhere. Therefore, it is said, "But that which..." and so on. There, "whether belonging to the Saṅgha or to an individual," although generally stated for bhikkhunīs, for bhikkhus, that which belongs to the Saṅgha or to an individual bhikkhunī, and for bhikkhunīs, that which belongs to the Saṅgha or to an individual bhikkhu, should be understood to stand in the position of a layman's property. "Near the mouth" (mukhasannidhi) for indeed, the fault of being placed inside causes an offense due to entering the mouth, not otherwise. Therefore, it is called "near the mouth." "Broken here and there" means more than half is broken. "When all the covering is destroyed" means when the covering that protects from rain, made of grass, leaves, etc., is destroyed. But even when the rafters are tied with creepers and the poles are in place, they are indeed considered abandoned. "A section of side-rafters" is said to be the covering of grass, leaves, etc., situated on top of three rafters on one side. By "It should be given to an unordained person," and so on, it shows that even if one has dwelt in an impermissible hut, if it is given to an unordained person, it becomes permissible. And here, conditional giving is allowed; it is not like acceptance. 299. In the Pāli, "he met in the wilderness" means he arrived in a wilderness with little food. The explanation of the discourse on the permission of permissible ground is concluded. Explanation of the story of Keṇiya the Ascetic. 300. "Jaṭila" means one who wears matted hair, an ascetic's garb, a brahmin engaged in sacrifice, honored by the world. The promulgators, according to the teaching... are the speakers. The meaning is: "This belongs to whom, or by whom was this sung?" The meaning is: "Sung, spoken, intended" are synonyms for each other. "They sing after that" means they sing after the song previously sung by them. And similarly in the rest. "Of ripe fruits for a limited time" refers to ripe fruits. But raw fruits, after being crushed in cold water by unordained persons and strained, the drink given is permissible even after a meal. And this meaning is not explicitly stated in the Great Commentary, so it says "But in the Kurundi, etc." "Sugarcane juice, clear and pure" is stated in the context of drinks generally permissible for a limited time, but it should be understood as permissible for seven days. These four juices are the four: fruit juice, leaf juice, flower juice, and sugarcane juice. In the Pāli, "foremost among fire-sacrifices" means those preceded by offering fire. "Of the meters" means of the Veda. The meaning is that the Sāvittī is the foremost, to be recited first. "They shine" means of those who are shining. The commentary on the story of Keṇiya the ascetic is finished. Commentary on the story of Rojamalla and others. 301. "Highly honored in the Buddha" means "one who has shown great respect to the Buddha." The rest is: "Indeed, I, Venerable Ānanda, was tormented by the fear of punishment from my relatives." If it is so, then the repetition of "I" in "evāhaṃ" (thus I) is appropriate. "He opened" means he opened merely by thinking "Let it open," not by rising and using his hand. 303. "A certain one" refers to Subhadda, the old renunciant. "Two boys" means two sons who were in the state of novice monks. "With a measure and a bag" means with a measure and a pouch. "Gather" means "collect rice and so on with these vessels." "In the husk-house" means in a house made of straw; the meaning is that a house was made by gathering straw from inside a pile of straw, and there. The commentary on the story of Rojamalla and others is finished. Commentary on the Four Great Authoritative References. 305. "Examining thoroughly" means investigating. "Two cloths are mentioned by their descriptive names" - this is a term showing their nature. It is not a term for excluding others, because even the silk and wool cloth is mentioned by its descriptive name. "Tumba" means vessels. "Fruit-gourd" Not a gourd, etc. A water-gourd is a water-pot. A mat-umbrella is an umbrella made by weaving bamboo strips. Mixed taste is a taste that has become mixed. The explanation of the Four Great Authorities is finished. The method of explaining the Chapter on Medicines is finished. 7. The Chapter on Kathina Explanation of the Discourse on the Permission for Kathina 306. In the Chapter on Kathina, "by way of the head" means by way of the principal. "Kathina" means firm, because it is capable of including five benefits. "That will be for them" is appropriate. It is appropriate to say "for them" instead of "for you". "Those who are kathina-worthy" means not only for you, but for others who are kathina-worthy, it will be. Or, "for you" means all bhikkhus, those present at that time, those not present, and those in the future, are all gathered together and spoken of as "for you". Here, "so nesaṃ" should be construed as "so tesaṃ" (that for them). Therefore, it is said: "For those who are kathina-worthy, O bhikkhus, these five will be suitable." "Matakacīvaraṃ" means the robe of a dead person. "By way of having spent the Rains" refers to those who have spent the latter Rains as well, thus it is said: "Those who have entered the Rains in the former period and have invited at the first invitation receive it." "Or those who have entered do not receive it" is said with reference to those who have spent the Rains in the latter period. "Khalimakkhitasāṭako" refers to an unworn cloth. "It is not allowed not to do it" indicates that if there is disrespect, it is an offense of wrong-doing. "Having announced" is a showing of the procedure to be done by those who wish to give to other bhikkhus who have spent the Rains, without giving it to them. If so, the giving by means of a formal motion is not mentioned, thus it is said: "But a formal motion..." The intention is that it should be given by announcing, as it is not proper to give a kathina robe by means of a formal motion. 308. "Mahābhūmika" means a great sphere, it is said to be very extensive because it has twenty-four aspects. "Pañcaka" means five sections. The same method applies to the rest. "Paṭhamacimilika" means one's own usual small robe, other than the kathina cloth. Having made a belly-patch, by sewing it on— they say this is a designation for sewing together firm, old patches. In the Mahāpaccariya and Kurundī, it is said that this is a statement. It is said that this was done to show that the difference is only in the expression, not in the meaning. By merely laying it on the back with the wind— by merely laying it on lengthwise with the wind. By merely laying it on the belly with the wind— by merely laying it on breadthwise with the wind. By what is left over from the night— by what has passed the night. 309. With a worn-out cloth robe— a very old robe. In "not by that" and so on, the meaning is that nothing is lost in what needs to be known about the kathina-spreading, by bringing in the associated passage which is not stated here, because all of that has been stated right here. 310. Like a mother— mātikā. The suffix 'ka' should be seen in the sense of 'like'. Showing the meaning thus established, he said: "Mātikā means mothers," and so on. Of this— of this mātikā. The departure-limit is the kathina-uplifting itself, for it arises of its own accord. Thus, by this non-differentiation and metaphorical usage, it is called "mātikā" because it arises at the departure-limit of the uplifting. And because there is no mātikā apart from that, the Pāli text that explains it is also suitable to be called "mātikā" here. For that too, by explaining the departure-limit uplifting, is called "departure-limit". The same method applies to the other upliftings. "Departure-limit" here should be understood as transgressing the metaphorical boundary. The commentary on the allowance of the kathina is finished. The commentary on the seven things to be taken. 311. "Will not return again"— this is showing the reason for cutting off the dwelling-impediment. For in the five robe-months, when one will not return at any time, by the thought of transgressing the metaphorical boundary, the dwelling-impediment is cut off. But for one who will return, who has gone outside the boundary, it is cut off as soon as the thought arises that one will not return anywhere. It is said that the robe-impediment is cut off first, because the robe is finished even before the departure of "will not return". For it is said: "Having taken the made robe..." That. Indeed, for a monk who has received the kathina, as long as the hope for robes,